[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.44 # 大乘義章 14.44 大乘義章 14.44 - **Language:** Classical Chinese ### [14.44](https://indike.org/pramana/in.bauddha.taisho.1851.14.44) 十無生忍，如《地經》說。言無生忍者，汎釋有三：一就法分別、二就因分別、三就果分別。法中有二：一妄想法互相集起名之為生，生體虛無故曰無生，此即經中空如來藏；二真實法用起名生，體寂無生，此即不空如來藏也。因中有四：一據修分別，六地已還次第修道，地地之中諸行新起名之為生，七地已上諸行頓修無新起者故曰無生。二約空有二行分別，六地已前空有間起名之為生，七地已上寂用雙行無間起者稱曰無生。三就修行始終分別，七地已還行修未熟名之為生，如菓未熟說為生菓；八地已上行報純熟故名無生。四隨義分別，教行集起名之為生，證行寂滅名為無生。果中有三：一體用分別，化用集起名之為生，德體常寂故號無生。二體德分別，有作行德本無今有，方便修起名之為生性淨之體本隱今顯，不從緣造，故號無生。三智斷分別，智德集起名之為生，斷德寂滅說為無生。今此所論，就法言耳。法中亦有無成、無出及無滅等，今據一門且說無生。又此十中，無生在初，從始為名，故名無生。心安此理，名無生忍（此一門竟）。 > The ten kinds of anutpattika-dharma-kṣānti are as taught in the Daśabhūmika Sūtra. As for anutpattika-dharma-kṣānti, in general terms there are three explanations: first, distinction in terms of dharmas; second, distinction in terms of the cause; third, distinction in terms of the fruit. Under dharmas there are two: first, false conceptualisations mutually accumulating and arising is called 'arising' (utpāda), and since the essence of this arising is empty and non-existent, it is called 'non-arising' (anutpāda)—this is precisely the empty tathāgatagarbha of the sūtras; second, the functioning of real dharmas arising is called 'arising', while their essence is quiescent and unarisen—this is precisely the non-empty tathāgatagarbha. Under the cause there are four: first, distinction based on cultivation: on the sixth bhūmi and below, one cultivates the path sequentially, and within each bhūmi various practices newly arise, which is called 'arising', whereas on the seventh bhūmi and above, various practices are cultivated all at once with none newly arising, which is therefore called 'non-arising'. Second, distinction regarding the two practices of emptiness and existence: prior to the sixth bhūmi, emptiness and existence arise alternately, which is called 'arising', whereas on the seventh bhūmi and above, quiescence and function are practiced concurrently without interruption, which is called 'non-arising'. Third, distinction in terms of the beginning and end of cultivation: on the seventh bhūmi and below, the cultivation of practice has not matured, which is called 'arising' (just as an unripe fruit is called an unripened fruit), whereas on the eighth bhūmi and above, practice and retribution are fully matured, and is therefore called 'non-arising'. Fourth, distinction according to meaning: the accumulation and arising of scriptural practice is called 'arising', while the quiescence and cessation of realization practice is called 'non-arising'. Under the fruit there are three: first, distinction between essence and function: the accumulation and arising of transformative function is called 'arising', while the essence of virtue is eternally quiescent and thus designated 'non-arising'. Second, distinction between essence and virtue: active cultivated virtues originally did not exist and now exist, arising through expedient cultivation, which is called 'arising', while the essence of original purity was originally concealed and is now manifest, not being constructed through conditions, and is thus designated 'non-arising'. Third, distinction between wisdom and abandonment: the accumulation and arising of the virtue of wisdom is called 'arising', while the quiescence and cessation of the virtue of abandonment is said to be 'non-arising'. What is discussed here is merely in terms of dharmas. Within dharmas there are also non-completion, non-emergence, non-cessation, and so forth; here, based on one approach, we provisionally speak of non-arising. Furthermore, among these ten, non-arising is at the beginning, taking its name from the start; hence it is called non-arising. The mind being settled in this principle is called anutpattika-dharma-kṣānti. (This concludes the first section.) > — English (machine translation) (machine translation) - [Previous: 14.43](https://indike.org/pramana/in.bauddha.taisho.1851.14.43) - [Next: 14.45](https://indike.org/pramana/in.bauddha.taisho.1851.14.45) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.44](https://indike.org/pramana/in.bauddha.taisho.1851.14.44) · Pramāṇa